SAT DB

T1911_.46.0136a01: 光須善。汝是自行正應作惡。自勸倶惡者。
T1911_.46.0136a02: 倶行實道故。自勸倶善者。倶行權道故。此
T1911_.46.0136a03: 四雖異。皆以惡爲本隨業沈淪。何道可從
T1911_.46.0136a04: 耶。又空見行善者。空無善惡而須行善。不
T1911_.46.0136a05: 行善者。毘紐天瞋衆生苦惱。苦惱故成業。
T1911_.46.0136a06: 業由過去現在受報。以現持戒苦行遮現
T1911_.46.0136a07: 惡果。則得漏盡。若爾須善故持戒節身。少
T1911_.46.0136a08: 欲知足麁衣噉草。爲空造行而生喜怒。空
T1911_.46.0136a09: 是瞋愛諍計之處。若得禪發見禪謝見熾。見
T1911_.46.0136a10: 已得禪乃是鬼禪鬼通。如此空見自行唯一
T1911_.46.0136a11: 化他有四。例前自行化通即是隨業。隨業
T1911_.46.0136a12: 升沈何關道也。次執空見不作善惡騰騰
T1911_.46.0136a13: 平住。雖謂平住稱愛毀憂。以平平自高。當
T1911_.46.0136a14: 知平平生煩惱處。得禪發見如前。亦通
T1911_.46.0136a15: 韋陀竊解佛教。莊嚴無記嘊喍叫喚。無量
T1911_.46.0136a16: 結使從無記生。自行唯一化他亦四。若不
T1911_.46.0136a17: 發禪業牽惡道。若發禪隨禪受生。若此業
T1911_.46.0136a18: 未熟先世諸業強者先牽。當知諸見未能
T1911_.46.0136a19: 伏惑。云何惑斷耶。亦有亦無等得失之相。
T1911_.46.0136a20: 準此可知

T1911_.46.0136a21:

摩訶止觀卷第十

上

T1911_.46.0136a22:
T1911_.46.0136a23:
T1911_.46.0136a24:

T1911_.46.0136a25:

摩訶止觀卷第十

下

T1911_.46.0136a26: 　隋天台智者大師説
T1911_.46.0136a27: 門人灌頂記　
T1911_.46.0136a28: 次明内邪得失者。三藏四門本爲入理而
T1911_.46.0136a29: 執成戲論。發見獲禪兼通經籍。若以此門
T1911_.46.0136b01: 自執秖應生善。既與見相應還起三行。其
T1911_.46.0136b02: 行善者專爲諸有而造果報。取著有門而
T1911_.46.0136b03: 生愛恚。勝者墮慢坑負者墮憂獄。生煩惱
T1911_.46.0136b04: 處。有門還閉不得解脱。行惡行者執有爲
T1911_.46.0136b05: 是。餘者皆非。爲此有門無惡不作。邪鬼入
T1911_.46.0136b06: 心唯長衆非。九十六道三順佛法。故有阿
T1911_.46.0136b07: 毘曇道修多羅道。但五百羅漢於此有門得
T1911_.46.0136b08: 出。豈應是邪。今人僻取鬼則入心。故稱阿
T1911_.46.0136b09: 毘曇鬼。或從見入或從禪入。自行有一化
T1911_.46.0136b10: 人亦四。一門既爾三門亦然。若通別圓等各
T1911_.46.0136b11: 有四門生見。一見亦具三行。行善者可
T1911_.46.0136b12: 知。行惡者。執大乘中貪欲即是道。三毒中
T1911_.46.0136b13: 具一切佛法。如此實語本滅煩惱。而僻取
T1911_.46.0136b14: 著還生結業。稱毀憂愛欺慢嘊喍競於名利。
T1911_.46.0136b15: 自行則一化他有四。既非無漏無明潤業。
T1911_.46.0136b16: 業力牽生何所不至。不能細説準前可
T1911_.46.0136b17: 知。如是等見違於聖道。又能生長種種罪
T1911_.46.0136b18: 過。其不識者執謂是道。設知是見隨見而
T1911_.46.0136b19: 行以自埋沒。豈能於見動不動而修道品。略
T1911_.46.0136b20: 言見發生諸過失也。二明並決眞僞者。一
T1911_.46.0136b21: 就所起法並決。二就所依法並決。今通從
T1911_.46.0136b22: 外外道四句。乃至圓四門外道見通韋陀乃
T1911_.46.0136b23: 至圓門三念處三解脱。名數是同。所起見罪
T1911_.46.0136b24: 繋縛無異。譬如金鐵二鎖。又從外道四句。
T1911_.46.0136b25: 乃至圓門四見。名雖清美。所起煩惱體是汚
T1911_.46.0136b26: 穢。譬如玉鼠二璞。又從外道四句。乃至圓
T1911_.46.0136b27: 門四見雖同研錬有成不成。譬如牛驢二
T1911_.46.0136b28: 乳。又從外道四見。乃至圓門四見有害不
T1911_.46.0136b29: 害。譬如迦羅鎭頭二果。所計神我乃是縛法
T1911_.46.0136c01: 非自在我。各執己是餘爲妄語。互相是非
T1911_.46.0136c02: 何關如實。自謂眞道翻開有路。望得涅
T1911_.46.0136c03: 槃方沈生死。自言諦當終成邪僻。愛處生
T1911_.46.0136c04: 愛。瞋處生瞋。雖起慈悲愛見悲耳。雖安
T1911_.46.0136c05: 塗割乃生滅強忍。雖一切智世情推度。雖
T1911_.46.0136c06: 得神通根本變化有漏變化。所讀韋陀世
T1911_.46.0136c07: 智所説。非陀羅尼力非法界流。雖斷鈍
T1911_.46.0136c08: 使如歩屈蟲。世醫所治差已更發。八十八
T1911_.46.0136c09: 使集海浩然。三界生死苦輪無際。沈著有
T1911_.46.0136c10: 漏永無出期。皆是諸見幻僞。豈可爲眞實
T1911_.46.0136c11: 之道也。二約所依法異者。一切諸見各依
T1911_.46.0136c12: 其法。三外外道是有漏人。發有漏法以有
T1911_.46.0136c13: 漏心著於著法。著法著心體是諍競。非但
T1911_.46.0136c14: 因時捉頭拔髮。發諸見已謂是涅槃。執成
T1911_.46.0136c15: 見猛毒増鬪盛。所依之法非眞所發之見亦
T1911_.46.0136c16: 是僞也。此雖邪法若密得意以邪相入正
T1911_.46.0136c17: 相。如華飛葉動藉少因縁尚證支佛。何況
T1911_.46.0136c18: 世間舊法。然支佛雖正華葉終非正教。外外
T1911_.46.0136c19: 道密悟。而其法門但通諸見。非正法也。皆
T1911_.46.0136c20: 由著心著於著法因果倶鬪。斷奠是邪法
T1911_.46.0136c21: 生邪見也。若三藏四門是出世聖人得出世
T1911_.46.0136c22: 法。體是清淨滅煩惱處。非唯佛經是正法。
T1911_.46.0136c23: 五百所申亦能得道。妙勝定云。佛去世後
T1911_.46.0136c24: 一百年。十萬人出家九萬人得道。二百年時
T1911_.46.0136c25: 十萬人出家。一萬人得道。當知以無著心
T1911_.46.0136c26: 不著無著法。發心眞正覺悟無常。念念生
T1911_.46.0136c27: 滅朝不保夕。志求出要不封門生染而
T1911_.46.0136c28: 起戲論。譬如有人欲速見王。受賜拜職
T1911_.46.0136c29: 從四門入。何暇盤停諍計好醜。知門是通
T1911_.46.0137a01: 途不須諍計。如藥爲治病不應分別。速
T1911_.46.0137a02: 出火宅盡諸苦際。眞明發時證究竟道畢
T1911_.46.0137a03: 竟無諍。無諍則無業無業則無生死。但有
T1911_.46.0137a04: 道滅心地坦然。因果倶無鬪諍倶滅。唯有正
T1911_.46.0137a05: 見無邪見也。復次四門雖是正法。若以著
T1911_.46.0137a06: 心著此四門。則生邪見。見四門異。於修因
T1911_.46.0137a07: 時多起鬪諍。譬如有人久住城門。分別瓦
T1911_.46.0137a08: 木評薄精麁。謂南是北非東巧西拙。自作
T1911_.46.0137a09: 稽留不肯前進非門過也。著者亦爾。分別
T1911_.46.0137a10: 名相廣知煩惱多誦道品。要名聚衆媒衒
T1911_.46.0137a11: 求達。打自大鼓竪我慢幢。誇耀於他互
T1911_.46.0137a12: 生鬪諍。捉頭拔髮。八十八使瞋愛浩然。皆
T1911_.46.0137a13: 由著心於正法門而生邪見。所起煩惱與
T1911_.46.0137a14: 外外道更無有異。論所計法天懸地殊。方
T1911_.46.0137a15: 等云。種種問橋智者所呵。人亦如是。爲學
T1911_.46.0137a16: 道故修此四門。三十餘年分別一門尚未
T1911_.46.0137a17: 明了。功夫纔著年已老矣。無三種味空生空
T1911_.46.0137a18: 死唐棄一期。如彼問橋有何利益。此由著
T1911_.46.0137a19: 心著無著法而起邪見也。次通教四門體
T1911_.46.0137a20: 是正法。近通化城前曲此直。巧拙雖殊通
T1911_.46.0137a21: 處無別。如天門直華餘門曲陋。不住二門
T1911_.46.0137a22: 倶得通進。若數瓦木二倶遲壅。若不稽滯
T1911_.46.0137a23: 法門若因若果倶無諍著。是名無著心。不
T1911_.46.0137a24: 著無著法不生邪見也。復次若以著心
T1911_.46.0137a25: 著此直門亦生邪見。或爲名爲衆爲勝爲
T1911_.46.0137a26: 利分別門相。瞋愛慢結因此得生。譬如以
T1911_.46.0137a27: 毒内良藥中。安得不死。以見著毒入正
T1911_.46.0137a28: 法中。増長苦集非如來咎。利根外道以邪
T1911_.46.0137a29: 相入正相。令著無著成佛弟子。鈍根内道
T1911_.46.0137b01: 以正相入邪。令無著有著成邪弟子。豈
T1911_.46.0137b02: 不悲哉。別圓四門巧拙利鈍倶通究竟涅槃。
T1911_.46.0137b03: 因不住著果無鬪諍。若封門起見則生煩
T1911_.46.0137b04: 惱與漚樓佉等。以此而觀如明眼人臨於
T1911_.46.0137b05: 涇渭。豈容迷名而不識清濁也。略明見
T1911_.46.0137b06: 發則有五番。一番有四。則有二十門。一門
T1911_.46.0137b07: 有七。合一百四十見法不同。廣論無量。皆
T1911_.46.0137b08: 藉因縁而得開發。良以通修止故諸禪得
T1911_.46.0137b09: 發。通修觀故諸見得發。通修之縁乃由止
T1911_.46.0137b10: 觀。而根本別因必由前世。或在外外道中
T1911_.46.0137b11: 學。或爲佛弟子大小乘中學。或因聞法相
T1911_.46.0137b12: 曾發諸見。或因坐禪發此諸見。隔生廢忘
T1911_.46.0137b13: 解不現前。今修靜心。或聞經論熏其宿業
T1911_.46.0137b14: 見法還生。先世熟者今則易發。先世生澁今
T1911_.46.0137b15: 則難發。隔生遠則難近則易。若外外見熟近
T1911_.46.0137b16: 則前發。内見熟近則先現。神通韋陀既是事
T1911_.46.0137b17: 相。隔生易忘難發。見是慧性難忘易發。
T1911_.46.0137b18: 如人久別憶名忘面。事理難易亦復如是。
T1911_.46.0137b19: 若前世外有鬼縁。鬼則加之發鬼禪鬼見。
T1911_.46.0137b20: 外有聖縁。聖人加之發正禪見也。復次若
T1911_.46.0137b21: 先未識諸見過患。於見生怖怱怱急斷。今
T1911_.46.0137b22: 識其邪相愼莫卒斷。但恣其成就作助道
T1911_.46.0137b23: 力必有巨益。如腹有蠱當養寸白後瀉幹
T1911_.46.0137b24: 珠。所以然者。世間癡人頑同牛馬。徒雷震
T1911_.46.0137b25: 法音溢敷錦繍。於其聞見無益。耽著五
T1911_.46.0137b26: 欲如患蠱者。若發諸見見噉鈍使喩之
T1911_.46.0137b27: 寸白。見慧與正觀相隣聞法易悟。如彼珠
T1911_.46.0137b28: 湯。爲是義故須養見研心前驅開導。若入
T1911_.46.0137b29: 二乘則動見修道品。若入大乘不動見
T1911_.46.0137c01: 修道品。對寇破賊然後勳成。是爲養外見
T1911_.46.0137c02: 以爲侍者。若發三藏拙四門見。通巧四門
T1911_.46.0137c03: 見。見雖是障助道亦深。若福徳法升天甚
T1911_.46.0137c04: 易取道則難。見是慧性。沈淪亦易悟道甚
T1911_.46.0137c05: 疾。大論云。三惡亦有得道人少故不説。白
T1911_.46.0137c06: 人黒黶不名黒人耳。既知是見惑不得起
T1911_.46.0137c07: 恣其分別。如諸外道先有見心。被佛化時
T1911_.46.0137c08: 如快馬見鞭影即便得悟。若無見者萬斧
T1911_.46.0137c09: 不斷。如爲牛馬説法。不相領解。 &T026427;

獠全未
T1911_.46.0137c10: 解語若爲論玄。故佛於其人則不出世。
T1911_.46.0137c11: 分形散質爲師爲友導其見法。佛日初出。
T1911_.46.0137c12: 權者引實聞法即悟。法華云密遣二人者。
T1911_.46.0137c13: 約法論方便之二教。約人是權同二乘。衆
T1911_.46.0137c14: 聖屈曲尚教其見。今得見發豈可遽除。若
T1911_.46.0137c15: 先世修別圓八門未斷通惑。此見若發過
T1911_.46.0137c16: 同三外。若先世已破通惑。未悟別理或同
T1911_.46.0137c17: 二乘。前見尚養況此見耶。淨名取二乘過邊
T1911_.46.0137c18: 撥屬外道。又取助邊使之爲侍。進退解之
T1911_.46.0137c19: 勿一向也。今生修道見心發者眞理可期。
T1911_.46.0137c20: 見若未發聖境難會○第四約見修止觀
T1911_.46.0137c21: 者。如上通論得見不同。則一百四十種。若
T1911_.46.0137c22: 別就内邪則有一百一十二種。若作宗明
T1911_.46.0137c23: 義凡有幾宗。十地中攝數論等分別見相。
T1911_.46.0137c24: 爲同爲異。邪正途轍優降幾何。若解此意
T1911_.46.0137c25: 知不相關。其不解者知復奈何。夫佛法兩
T1911_.46.0137c26: 説一攝二折。如安樂行不稱長短是攝義。
T1911_.46.0137c27: 大經執持刀仗乃至斬首是折義。雖與奪
T1911_.46.0137c28: 殊途倶令利益。若諸見流轉須斷令盡。若
T1911_.46.0137c29: 助練神明迴心入正皆可攝受。約多種人
T1911_.46.0138a01: 説上諸見。無有一人併發之者。設使皆發
T1911_.46.0138a02: 會相呑噉惟一事實。約一一見各作法門。
T1911_.46.0138a03: 巧示言方經九十日。束一一見同一觀門。
T1911_.46.0138a04: 具一切法亦不可盡多一自在。今且約一
T1911_.46.0138a05: 見衆多亦然。諸見之中空能壞一切。一切不
T1911_.46.0138a06: 能壞空引人甚利。今當先觀空見例爲
T1911_.46.0138a07: 十意。思議境者。空見出生十法界法。胡瓜非
T1911_.46.0138a08: 熱能爲病因。空非十界能作因縁。成論云。
T1911_.46.0138a09: 刹那邊見心起即是不善。毘曇明。刹那邊見
T1911_.46.0138a10: 心起。不當善惡名爲無記。因等起心。一切
T1911_.46.0138a11: 善惡因之而起。今此空見亦有二義。若別觀
T1911_.46.0138a12: 者。如因等起十法界因之而生。所以者何。
T1911_.46.0138a13: 昔未空見未曾爲行。今發空見即有三
T1911_.46.0138a14: 行。如前説。由空造惡者行無礙法。上不見
T1911_.46.0138a15: 經佛敬田可尊。下不見親恩之徳。習裸畜
T1911_.46.0138a16: 法斷滅世間出世等善。闡提雖惡尚存憐
T1911_.46.0138a17: 愛之善。空見永無純三品惡。逆害傷毀即地
T1911_.46.0138a18: 獄界。無慚無愧即畜生界。慳貪破齋不淨
T1911_.46.0138a19: 自活即餓鬼界。破齋故常飢。不淨故噉穢。
T1911_.46.0138a20: 因空行善者。持戒苦行莊嚴十善三業淳
T1911_.46.0138a21: 熟即三善道界。又發根本即色界。又因空
T1911_.46.0138a22: 生聲聞者。若謂空者其實不識空中四諦。
T1911_.46.0138a23: 所以者何。若證法性是空是淨。虚妄空見必
T1911_.46.0138a24: 依果報。果報是汚穢色。大品云。色若常無常
T1911_.46.0138a25: 等皆依於色。受納空是餘者則非。取空像
T1911_.46.0138a26: 貎異於有法。縁空起三行分別空心勝
T1911_.46.0138a27: 於餘法。是名五陰。空塵對意即是二入。更
T1911_.46.0138a28: 加意識。即是三界。界入陰等即是苦諦。空見
T1911_.46.0138a29: 是瞋處愛處慢處。有見弱者則摣破有法。掣
T1911_.46.0138b01: 理就空疑不得起。若摣不破掣不來則嘊
T1911_.46.0138b02: 喍生疑。又今雖無疑後當大疑。何以故。若
T1911_.46.0138b03: 空是理應與聖等。既不等者安得不疑。是
T1911_.46.0138b04: 誰計空計空者我。我實非空空亦非我。因
T1911_.46.0138b05: 空生我。謂我行我解讃我毀我。著此空
T1911_.46.0138b06: 邊不可捨離。謂因空道望通涅槃。則以
T1911_.46.0138b07: 空爲戒。非雞狗等非因計因。是因盜戒
T1911_.46.0138b08: 取。計空爲空實非理空非果計果。是果盜
T1911_.46.0138b09: 見取。空見偏僻即是邪見。如是十使從空而
T1911_.46.0138b10: 生。欲苦下具十。集下有七除身邊戒取。道
T1911_.46.0138b11: 下有八除身邊。滅下有七除身邊戒取。合
T1911_.46.0138b12: 三十二。色無色各除四瞋。各二十八。合八十
T1911_.46.0138b13: 八使。是名集諦。集迷苦起苦由集生。苦集
T1911_.46.0138b14: 流轉長爪不識。復有一鬼頭上火然。非想
T1911_.46.0138b15: 已來尚自未免。何得於空不識苦集。若識
T1911_.46.0138b16: 空見苦集苦集皆依於色。一切色法名身。
T1911_.46.0138b17: 身色汚穢汚穢是不淨。智者所惡破於淨倒。
T1911_.46.0138b18: 名身念處。若受空見是受不受受第二句。
T1911_.46.0138b19: 順空即樂受。違空即苦受。不違不順即不
T1911_.46.0138b20: 苦不樂受。三受即三苦。計苦爲樂是名顛
T1911_.46.0138b21: 倒。若知無樂破樂顛倒名受念處。空塵對
T1911_.46.0138b22: 心而生意識。此心生滅新新流動。有縁思
T1911_.46.0138b23: 生無縁思不生。生滅無常而謂是常。即是
T1911_.46.0138b24: 顛倒。識識無常即破常倒名心念處。取空
T1911_.46.0138b25: 像貎而行善惡行中計我。行若是我行有
T1911_.46.0138b26: 好惡。行有興廢我亦應爾。諸行無量我若
T1911_.46.0138b27: 遍者我則無量。若不遍者則一行無我。衆行
T1911_.46.0138b28: 亦無我。強計有我即是顛倒。若知無我則
T1911_.46.0138b29: 破想行名法念處。但諸陰通計四倒。於想
T1911_.46.0138c01: 行計我強。於色計淨強。於心計常強。於
T1911_.46.0138c02: 受計樂強。名別念處。若總念處則不爾也。
T1911_.46.0138c03: 是爲空見生念處觀。勤破倒觀即見正勤。
T1911_.46.0138c04: 定心中修名如意足。五善根生名爲根。破
T1911_.46.0138c05: 五惑名爲力。安隱道用名七覺。安隱道中
T1911_.46.0138c06: 行名八正道。是爲空見能生道諦。四倒除
T1911_.46.0138c07: 故是癡滅。癡滅故愛滅。愛滅故瞋滅。瞋滅故
T1911_.46.0138c08: 知空非道。慚愧低頭則是慢滅。無復所執
T1911_.46.0138c09: 則疑滅。空見既具苦集。苦集非畢竟空執
T1911_.46.0138c10: 空心破。故求我叵得。我叵得故則身見破。
T1911_.46.0138c11: 身見破故則我見破。我見破故邊見破。空見
T1911_.46.0138c12: 非道戒取破。空非涅涅見取破。空不當理
T1911_.46.0138c13: 邪見破。十使破故八十八使破。八十八使破
T1911_.46.0138c14: 故子縛破。子縛破故能發初果進成無學。
T1911_.46.0138c15: 果縛破入無餘涅槃。是爲空見生滅諦。即
T1911_.46.0138c16: 聲聞法界也。若於空見明識四諦則知盡
T1911_.46.0138c17: 苦眞道。眞道伏斷得成賢聖。乃至一百四十
T1911_.46.0138c18: 種見。單複具足無言等見。皆識眞道。於諸
T1911_.46.0138c19: 見中能動能出。若不爾者不見四眞諦。是
T1911_.46.0138c20: 故久流轉生死大苦海。若能見四諦則得
T1911_.46.0138c21: 斷生死。生有既盡已更不受諸有。即此意
T1911_.46.0138c22: 也。次明空見生支佛者。空見非空。妄謂是
T1911_.46.0138c23: 空顛倒分別。倒即是無明。無明故取著空
T1911_.46.0138c24: 見。若知無明何所取著。若知無明不起
T1911_.46.0138c25: 取有畢故不造新。不造新不起取有。畢
T1911_.46.0138c26: 故是不起無明。若無無明則成智明。故
T1911_.46.0138c27: 有智慧時則無煩惱。無煩惱時則無明滅。
T1911_.46.0138c28: 無明滅則諸行滅。乃至老死滅。中論云。云何
T1911_.46.0138c29: 聲聞觀十二因縁義。乃説常無常等六十二
T1911_.46.0139a01: 見。問答殆不相應。今秖此是答常無常等見
T1911_.46.0139a02: 皆是無明。知無明不起取有。即是聲聞法
T1911_.46.0139a03: 中十二因縁觀。法華云。樂獨善寂求自然
T1911_.46.0139a04: 慧。此慧善寂六十二見也。又觀刹那空見
T1911_.46.0139a05: 既具四諦。此空見心爲有爲無。刹那心起
T1911_.46.0139a06: 便具五陰。云何言無。此即有支。有即含果。
T1911_.46.0139a07: 亦是因中有果義。若作無果者。有支有因
T1911_.46.0139a08: 因義具足有從何生。若無取者有則不生。
T1911_.46.0139a09: 取即五見。執空是邊。於空計我。謂空爲道
T1911_.46.0139a10: 爲涅槃爲正。是爲取支。取從愛生愛喜違
T1911_.46.0139a11: 瞋慢彼疑此。此名愛支。愛因受生受故愛
T1911_.46.0139a12: 起。如受一法愛味追求。知受因觸以有
T1911_.46.0139a13: 意根空塵得觸。經云。觸因縁故生諸受。觸
T1911_.46.0139a14: 由於入。塵觸諸根故得於入。入由名色歌
T1911_.46.0139a15: 羅邏三事。色有五胞。命能連持。識有四陰
T1911_.46.0139a16: 之名。又三事名色。由初託胎識。識由往業
T1911_.46.0139a17: 業由無明。無明是過去顛倒。謂有謂無一
T1911_.46.0139a18: 切諸見。故能成辦今世色躯。經云。識種業
T1911_.46.0139a19: 田愛水。無明覆蔽生名色芽。今復顛倒迷於
T1911_.46.0139a20: 空見起善惡行。種於未來名色之芽。顛倒
T1911_.46.0139a21: 又顛倒。無明又無明。更相因縁無有窮已。
T1911_.46.0139a22: 若知無明顛倒。不須推畫若有若無。達其
T1911_.46.0139a23: 體性本自不實。妄想因縁和合故有。既知
T1911_.46.0139a24: 顛倒無明即寢。寢故諸行老死皆寢。空見無
T1911_.46.0139a25: 明老死寢者。一百四十諸見無明老死皆寢。
T1911_.46.0139a26: 寢故是破二十五有侵除習氣。是名空見
T1911_.46.0139a27: 生支佛法界。若於空見識是無明無明可
T1911_.46.0139a28: 滅。若不識者尚不出空見。爲見造業如
T1911_.46.0139a29: 蠶作繭。何得成支佛耶。鼻隔禪師發得空
T1911_.46.0139b01: 見。多墮網中不能自拔。散心法師雖分別
T1911_.46.0139b02: 諸使。亦不自知空見過患。闇證凡龜盲狗穭
T1911_.46.0139b03: 吠。自行化他全無道氣。空見生六度菩薩
T1911_.46.0139b04: 法者。既識空見諦縁。即是知病識藥。識藥
T1911_.46.0139b05: 故自欣。知病故愍彼。欲共衆生離苦求
T1911_.46.0139b06: 樂。空見陰界是苦。十使等是集。念處等是
T1911_.46.0139b07: 道。四倒破是滅。約此起誓。如一空見一日
T1911_.46.0139b08: 一夜。凡生幾許百千億陰。一一五陰即是衆
T1911_.46.0139b09: 生。日夜既爾。何況一世。何況無量世。空見既
T1911_.46.0139b10: 爾餘見亦然。能生之見既多。所生之陰則不
T1911_.46.0139b11: 可數。一人尚爾何況多人。是爲衆生無邊
T1911_.46.0139b12: 誓願度。如一空見念念八十八使。餘三見六
T1911_.46.0139b13: 十二等亦八十八使。一人尚爾何況多人。是
T1911_.46.0139b14: 名煩惱無量誓願斷。如一空見修念處道
T1911_.46.0139b15: 品。餘一切見正助之道無量無邊。一人尚爾
T1911_.46.0139b16: 多人亦然。是爲法門無盡誓願知。如一空見
T1911_.46.0139b17: 煩惱滅。無量見無量煩惱亦滅。一人既爾諸
T1911_.46.0139b18: 人亦然。是名無上佛道誓願成。若衆生苦集
T1911_.46.0139b19: 是性實者則不可度。以苦集從因縁生無
T1911_.46.0139b20: 有自性故。苦海可乾集源易竭。故言度
T1911_.46.0139b21: 耳。觀空起願如上説。約空起行者。若執
T1911_.46.0139b22: 空見而行布施者。乃是魔施。知空見諦縁
T1911_.46.0139b23: 無常無我等過則捨空見。亦愍於他勸捨
T1911_.46.0139b24: 空見而行布施。若執空見而持戒者。與
T1911_.46.0139b25: 持雞狗等戒何異。知空見無常等過不爲
T1911_.46.0139b26: 空見所傷。慈愍於他令防空見。若執空
T1911_.46.0139b27: 見爲瞋處愛處強行忍者。是力不足畏他
T1911_.46.0139b28: 故忍。今知空見無量過患。能伏空見及六十
T1911_.46.0139b29: 二。亦勸於他安忍空見。若不除空見而精
T1911_.46.0139c01: 進者。雜見非精退入三途非進。今知空見
T1911_.46.0139c02: 空見不起爲精。空見業破而得升出名進。
T1911_.46.0139c03: 亦勸於他修此精進。若不破空見得禪
T1911_.46.0139c04: 者多是鬼法。今知空過不爲空見所動。
T1911_.46.0139c05: 成正禪正通不爲諂媚憍利。以此神通勸
T1911_.46.0139c06: 化衆生令捨見散入禪。若執空見而修
T1911_.46.0139c07: 智慧愚癡世智。今識空見諦縁。以無常狼
T1911_.46.0139c08: 怖空見羊煩惱脂銷。廣起願行功徳身肥。
T1911_.46.0139c09: 悲愍衆生令除脂長肉。若有縁機熟即坐
T1911_.46.0139c10: 道場斷結作佛。是名空見生六度法界。觀
T1911_.46.0139c11: 空見即是無明無明即空。從無明生一切苦
T1911_.46.0139c12: 集皆不可得。何者。四倒是横計寧有性實。
T1911_.46.0139c13: 所治之倒非有。能治念處云何可得。乃至覺
T1911_.46.0139c14: 道皆悉不生故不可得。故大品云。習應苦空

T1911_.46.0139c15:

等

云云

。二乘知即空斷苦入滅。菩薩即空

T1911_.46.0139c16: 慈悲願行誓度衆生。雖度衆生如度虚空。
T1911_.46.0139c17: 雖滅煩惱如與空共鬪。雖生法門如虚
T1911_.46.0139c18: 空生。雖滅衆生實無衆生得滅度者。是智
T1911_.46.0139c19: 是斷是菩薩無生法忍。是名空見生通教菩
T1911_.46.0139c20: 薩法界也。觀此空見有無量相。所謂四諦
T1911_.46.0139c21: 分別校計不可窮盡。此無盡者從空見生。
T1911_.46.0139c22: 空見從無明生。所生無量能生亦無量。能生
T1911_.46.0139c23: 既假名所生亦是假名。推此無明從法性
T1911_.46.0139c24: 生。譬如尋夢知由於眠。觀此空見而識
T1911_.46.0139c25: 實相。實相即如來藏。無量客塵覆此藏理。
T1911_.46.0139c26: 修恒沙法門顯清淨性。是名空見生別教
T1911_.46.0139c27: 法也。空見生圓教法如前如後。復次見惑
T1911_.46.0139c28: 浩浩如四十里水。思惑殘勢如一渧水。前諸
T1911_.46.0139c29: 方便共治見惑。惑盡名爲入流任運不退。
T1911_.46.0140a01: 見惑難除巧須方便。成論云。以空治惑。若
T1911_.46.0140a02: 空治得入不俟餘法。若不入者更設何治。
T1911_.46.0140a03: 如水中生火水不能滅。空見起過空何能
T1911_.46.0140a04: 治。今知空見苦集之病。然後用諦智治之。
T1911_.46.0140a05: 三藏無常智。通家即空智。皆前除見。別亦前
T1911_.46.0140a06: 除見入空。次善巧出假如空中種樹。圓雖
T1911_.46.0140a07: 不作意除見見自前除。除堅牢見種種方
T1911_.46.0140a08: 治。云何直言但以空治邪。云何諸治共治
T1911_.46.0140a09: 一見。如患冷用四種藥。服薑桂者去病
T1911_.46.0140a10: 復力。服五石者病去益色。服重婁者加壽
T1911_.46.0140a11: 能飛。服金丹者成大仙人。病同一種藥法
T1911_.46.0140a12: 爲異得力亦異。四教治見見盡解異。治見
T1911_.46.0140a13: 既爾治餘亦然。此四治者即是四念處。遺教
T1911_.46.0140a14: 令依四念處修道得出火宅。所以者何。一
T1911_.46.0140a15: 空見心即三界。三界無別法唯是一心作。空
T1911_.46.0140a16: 見生六道業受六道身居六道處。處即火
T1911_.46.0140a17: 宅。身居即苦具。業即鬼神。競共推排三車自
T1911_.46.0140a18: 運乃得出耳。三車即是三藏中三乘念處。亦
T1911_.46.0140a19: 是通中三人。共一念處。又是別方便中三種
T1911_.46.0140a20: 念處。眞實一種念處。又圓一實念處。略説九
T1911_.46.0140a21: 種四念處。中説九種道品。廣説九種四諦。
T1911_.46.0140a22: 是諸念處皆能治見得出火宅。遺囑之意義
T1911_.46.0140a23: 在於此。但釋迦初出。先示三人各用四念
T1911_.46.0140a24: 處。此如法華羊鹿牛車各出火宅。次説三
T1911_.46.0140a25: 人同修一念處。此如大品是乘從三界出
T1911_.46.0140a26: 到薩婆若中住。亦如大集三乘之人同以
T1911_.46.0140a27: 無言説道斷煩惱。次説菩薩修次第念處。
T1911_.46.0140a28: 此如大品不共般若。諸念處乘別而未合。後
T1911_.46.0140a29: 説一切小大同一念處。此如法華同乘大
T1911_.46.0140b01: 車直至道場。約此空見明諸惑明諸治。
T1911_.46.0140b02: 與諸經論不相違背。一微塵中有大千經
T1911_.46.0140b03: 卷。即此意也。次明不思議境者。一念空見
T1911_.46.0140b04: 具十法界。即是法性。法性更非遠物。即是
T1911_.46.0140b05: 空見心。淨名云。諸佛解脱當於衆生心行
T1911_.46.0140b06: 中求。當於六十二見中求。三法不異。故
T1911_.46.0140b07: 宛轉相指。一切衆生即是菩提不可復得。即
T1911_.46.0140b08: 圓淨解脱。五陰即是涅槃不可復滅。即方便
T1911_.46.0140b09: 淨解脱。衆生如即佛如。是性淨解脱。佛解脱
T1911_.46.0140b10: 者即是色解脱等五種涅槃。空見心即是汚
T1911_.46.0140b11: 穢五陰。五陰即有衆生。衆生即有五陰。名
T1911_.46.0140b12: 色衆生更互相縛不得相離。觀此五陰即
T1911_.46.0140b13: 是涅槃不可復滅。本無繋縛即是解脱。本
T1911_.46.0140b14: 有解脱攝一切法。故言解脱即心而求。又
T1911_.46.0140b15: 觀見心五陰即是法性。便無復見心五陰。
T1911_.46.0140b16: 因滅是色獲得常色等法性五陰。因滅衆
T1911_.46.0140b17: 生獲得常住法性衆生。能一色一切色。一識
T1911_.46.0140b18: 一切識。一衆生一切衆生。不相妨礙。如明
T1911_.46.0140b19: 鏡淨現衆色像。是名性淨。三種解脱不得
T1911_.46.0140b20: 相離。不縱不横不可思議。圓滿具足空見中
T1911_.46.0140b21: 求。是名不可思議境。此境無明法性宛然具
T1911_.46.0140b22: 足。傷已昏沈今始覺知。一切衆生亦復如
T1911_.46.0140b23: 是。既是法性那不起慈。既是無明那不起
T1911_.46.0140b24: 悲。觀此空見本性空寂淨若虚空。善巧安
T1911_.46.0140b25: 心研此二法。見陰見假四句不生。單複諸
T1911_.46.0140b26: 句。句句有苦集無明蔽塞。句句有道滅等
T1911_.46.0140b27: 通。觀空見一陰一切陰。三諦不動則了法
T1911_.46.0140b28: 身。觀不動陰非淨非不淨等。雙樹涅槃亦是
T1911_.46.0140b29: 道場。是觀名般若。八倒破名解脱。於一念
T1911_.46.0140c01: 處起一切念處調伏衆生。如是三法非因
T1911_.46.0140c02: 非果。非因而因念處是道場。非果而果雙
T1911_.46.0140c03: 樹中間而入涅槃。於空見不動而修不思
T1911_.46.0140c04: 議三十七品。如是遍破不得空見名空三
T1911_.46.0140c05: 昧。不見空相名無相三昧。如是三昧不
T1911_.46.0140c06: 從眞縁生名無作三昧。若不入者發大誓
T1911_.46.0140c07: 願。内捨執見外棄命財。空見乖理戒不清
T1911_.46.0140c08: 淨。誓令空見不犯法身。守護七支不撓
T1911_.46.0140c09: 含識。若空見喧動中忍不成。今誓苦到安心
T1911_.46.0140c10: 空見。如橋地海總集我身心終不動。若空
T1911_.46.0140c11: 見間雜。誓純一專精念念流入。又空見擾動
T1911_.46.0140c12: 不能安一。至誠懺悔息二攀縁。一切種智
T1911_.46.0140c13: 不開者無明未破。誓觀空見法性現前。剛
T1911_.46.0140c14: 決進勇不證不休。如是對治助開涅槃。深
T1911_.46.0140c15: 識位次不濫上地。内外風塵不能破壞。順
T1911_.46.0140c16: 道法愛不生故無頂墮。心心寂滅流入薩婆
T1911_.46.0140c17: 若海。乘一大車遊於四方。直至道場成
T1911_.46.0140c18: 得正覺。餘如上説

T1911_.46.0140c19:

摩訶止觀卷第十

下

T1911_.46.0140c20:
T1911_.46.0140c21:
T1911_.46.0140c22:
T1911_.46.0140c23:
T1911_.46.0140c24:
T1911_.46.0140c25:
T1911_.46.0140c26:
T1911_.46.0140c27:
T1911_.46.0140c28:
T1911_.46.0140c29:

Footnote:

134 135 136 137 138 139 140 [行番号:有/無] [返り点:無/有] [CITE]